ARTICLE I.

Of their government.

After a short account of the nature of the government of Persia, and the manner of educating the children of their kings, I shall proceed to consider these four things: Their public council, wherein the affairs of state were considered; the administration of justice; their care of the provinces; and the good order observed in their finances.

SECTION I.

Their monarchial form of government. The respect they paid their kings. The manner of educating their children.

Monarchial, or regal government, as we call it, is of all others the most ancient, the most universal, the best adapted to keep the people in peace and union, and the least exposed to the revolutions and vicissitudes incident to states. For these reasons the wisest writers among the ancients, as Plato, Aristotle, Plutarch, and, before them all, Herodotus, have been induced to prefer decidedly this form of government to all others. It is likewise the only form, that was ever established among the eastern nations, a republican government being utterly unknown in that part of the world.

Those people paid extraordinary honours to the prince on the throne, because in his person they respected the character of the Deity, whose image and vicegerent he was with regard to them, being placed on the throne by the hands of the supreme Governor of the world, and invested with his authority and power, in order to be the minister of his providence, and the dispenser of his goodness towards the people. In this manner did the pagans themselves in old times both think and speak: Principem dat Deus, qui erga omne hominum genus vice suâ fungatur.†

These sentiments are very laudable and just. For certainly the most profound respect and reverence are due to the supreme power; because it cometh from God, and is appointed entirely for the good of the public: besides, it is evident, that an authority which is not respected according to the full extent of its commission, must thereby either become useless, or at least very much limited in the good effects which ought to flow from it. But in the times of paganism this honour and homage, though just and reasonable in themselves, were often carried too far; the Christian being the only religion that has known how to keep within due bounds in this point. We honour the emperor, said Tertullian in the name of all the Christians: but in such a manner, as is lawful for us, and proper for him; *Plin. in Themist. p. 125. Ad Princ. indoc. p. 780. Plin. in Paneg. Trag. Colimus Imperatorem, sic, quomodo et nobis licet, et ipsi expedit; ut hominem à Dco secundum, et quicquid est, à Deo consecutum, et solo Deo minorem. Tertul. L. ad Scap.

that is, as a man, who is next after God in rank and authority, from whom he has received all that he is, and whatever he has, and who knows no superior but God alone. For this reason he calls the emperor in another place a second majesty, inferior to nothing but the first; Religio secundæ majestatis.*

Among the Assyrians, and more particularly among the Persians, the prince used to be styled, The great king, the king of kings. Two reasons might induce those princes to take that ostentatious title: the one, because their empire was formed of many conquered kingdoms, all united under one head; the other, because they had several kings, their vassals, either in their court or dependant upon them.

The crown was hereditary among them, descending from father to son, and generally to the eldest. When an heir to the crown was born, all the empire testified their joy by sacrifices, feasts, and all manner of public rejoicings; and his birth-day was thenceforward an annual festival, and day of solemnity for all the Persians.

The manner of educating the future master of the empire is admired by Plato,‡ and recommended to the Greeks as a perfect model for a prince's education.

He was never wholly committed to the care of a nurse, who generally was a woman of mean and low condition: but from among the eunuchs, that is, the chief officers of the household, some of the most approved merit and probity were chosen, to take care of the young prince's person and health, till he was seven years of age, and to begin to form his manners and behaviour. He was then taken from them, and put into the hands of other masters, who were to continue the care of his education, to teach him to ride as soon as his strength would permit, and to exercise him in hunting.

At fourteen years of age, when the mind begins to attain some maturity, four of the wisest and most virtuous men of the state, were appointed to be his preceptors. The first, says Plato, taught him magic, that is, in their language, the worship of the gods according to their ancient maxims, and the laws of Zoroaster, the son of Oromasdes; he also instructed him in the principles of government. The second was to accustom him to speak truth, and to administer justice. The third was to teach him not to suffer himself to be overcome by pleasures, that he might be truly a king, and always free, master of himself and his desires. The fourth was to fortify his courage against fear, which would have made him a slave, and to inspire him with a noble and prudent assurance, so necessary for those that are born to command. Each of these governors exceed in his way, and was eminent in that part of education assigned to him. One was particularly distinguished for his knowledge in religion, and the art of governing; another for his love of truth and justice; this for his moderation and abstinence from pleasures; that for a superior strength of mind, and uncommon intrepidity.

* Apolog. c. 35.

† Plut. in Alcib. c. i. p. 121.

+ lbid.

I do not know whether such a diversity of masters, who, without doubt, were of different tempers, and perhaps had different interests in view, was well calculated to answer the end proposed; or whether it was possible, that four men should agree together in the same principles, and harmoniously pursue the same end. Probably the reason of having so many was, that they apprehended it impossible to find any one person possessed of all the qualities they judged necessary for giving a right education to the presumptive heir of the crown; so great an idea had they, even in those corrupt times, of the importance of a prince's education.

Be this as it will, all this care, as Plato remarks in the same place, was frustrated by the luxury, pomp, and magnificence with which the young prince was surrounded; by the numerous train of officers that waited upon him with a servile submission; by all the appurte nances and equipage of a voluptuous and effeminate life, in which pleasure, and the inventing of new diversions, seemed to engross all attention; dangers which the most excellent disposition could never surmount. The corrupt manners of the nation therefore quickly debauched the prince, and drew him into the prevailing pleasures, against which no education is a sufficient defence.

The education here spoken of by Plato, can relate only to the children of Artaxerxes, surnamed Longimanus, the son and succes sor of Xerxes, in whose time lived Alcibiades, who is introduced in the dialogue from whence this observation is taken. For Plato, in another passage, which we shall cite hereafter, informs us, that neither Cyrus nor Darius ever thought of giving the princes, their sons, a good education; and what we find in history concerning Artaxerxes Longimanus, gives us reason to believe, that he was more attentive than his predecessors to the education of his children; but was not much imitated in that respect by his successors.

SECTION II.

The public council, wherein the affairs of state were considered.

Absolute as the regal authority was among the Persians, yet was it, in some measure, kept within bounds by the establishment of this council, appointed by the state; a council, which consisted of seven of the princes or chief lords of the nation, no less distinguished by their wisdom and abilities than by their illustrious birth. We have already seen the origin of this establishment in the conspiracy of the seven Persian noblemen, who entered into an association against Smerdis, the Magian, and killed him.

The Scripture observes, that Ezra was sent into Judea, in the name, and by the authority, of king Artaxerxes and his seven counsellors: Forasmuch as thou art sent of the king and of his seven counsellors.*

The same Scripture, a long time before this, in the reign of Darius, otherwise called Ahasuerus, who succeeded the Magian, informs us, that these counsellors were well versed in the laws, ancient customs, and maxims of the state; that they always attended the prince, who never transacted any thing, or determined any affair of importance, without their advice. Interrogavit (Assuerus) sapientes, qui ex more regio ei semper aderant, et illorum faciebat cuncta consilio, scientium leges ac jura majorum.*

This last passage gives room for some reflections, which may very much contribute to the knowledge of the genius and character of the Persian government.

In the first place, the king there spoken of, that is, Darius, was one of the most celebrated princes that ever reigned in Persia, and one of the most deserving of praise, on account of his wisdom and prudence: though he had his failings. It is to him, as well as to Cyrus, that the greatest part of those excellent laws are ascribed, which have ever since subsisted in that country, and have been the foundation and standard of their government. Now this prince, notwithstanding his extraordinary penetration and ability, thought he stood in need of advice; nor did he apprehend, that the joining a number of assistants to himself, for the determination of affairs, would be any discredit to his own understanding; by which proceeding he really showed a superiority of genius which is very uncommon, and implies a great fund of merit. For a prince of slender talents and narrow capacity, is generally full of himself; and the less understanding he has, the more obstinate and untractable he generally is: he thinks it want of respect to offer to discover any thing to him which he does not perceive; and is affronted, if you seem to doubt that he, who is supreme in power, is not the same in penetration and understanding. But Darius had a different way of thinking, and did nothing without counsel and advice: Illorum faciebat cuncta consilio.

Secondly, Darius, however absolute he was, and how jealous soever he might be of his prerogative, did not think he impaired or degraded it when he instituted that council; for the council did not at all interfere with the king's authority of ruling and commanding, which always resides in the person of the prince, but was confined entirely to that of reason, which consisted in communicating and imparting their knowledge and experience to the king. He was persuaded that the noblest character of sovereign power, when it is pure, and has neither degenerated from its origin, nor deviated from its end, is to govern by the laws;† to make them the rule of his will and desire; and to think nothing allowable for him which they prohibit.

In the third place, this council, which every where accompanied the king (ex more regio semper ei aderant,) was a perpetual stand*Esth. i. 13. according to the Vulgate translation.

↑ Regimur à te, et subjecti tibi, sed quemadmodum legibus, sumus.-Plin. Paneg. Traj.

ing council, consisting of the greatest men and the best heads of the kingdom; who, under the direction of the sovereign, and always with a dependency upon him, were in a manner the source of public order, and the principle of all the wise regulations and transactions at home and abroad. To this council the king transferred from himself several weighty cares, with which he must otherwise have been overburdened; and by them he likewise executed whatever had been resolved on. It was by means of this standing council, that the great maxims of the state were preserved; the knowledge of its true interests perpetuated; affairs carried on with harmony and order; and innovations, errors, and oversights prevented. For in a public and general council things are discussed by unsuspected persons; all the ministers are mutual inspectors of one another; all their knowledge and experience in public matters are united together; and they all become equally capable of every part of the administration: because though, as to the executive part, they move only in one particular sphere of business, yet they are obliged to inform themselves in all affairs relating to the public, that they may be able to deliver their opinions in a judicious manner.

The fourth and last reflection I have to make on this head is, that we find it mentioned in Scripture, that the persons of which this council consisted, were thoroughly acquainted with the customs, laws, maxims, and rights of the kingdom, scientium leges ac jura majorum.

Two things, which, as the Scripture informs us, were practised by the Persians, might very much contribute to instruct the king and his council in the methods of governing with wisdom and prudence. The first was, their having public registers,* wherein all the prince's edicts and ordinances, all the privileges granted to the people, and all the favours conferred upon particular persons, were entered and recorded. The second was,† the annals of the kingdom, in which all the events of former reigns, all resolutions taken, regulations established, and services done by any particular persons, were exactly and circumstantially entered. These annals were carefully preserved, and frequently perused both by the kings and the ministers, that they might acquaint themselves with times past; might have a clear idea of the state of the kingdom; avoid an arbitrary, unequal, uncertain conduct; maintain a uniformity in the conduct of affairs; and, in short, acquire such light from the perusal of these books, as should qualify them to govern the state with wisdom.

SECTION III.

The administration of justice.

To be king, and to be judge, is but one and the same thing. The throne is a tribunal, and the sovereign power is the highest au

* Ezra, v. 17. and vi. 2.

† Ibid. iv. 15. and Esth. vi. 1.